HOMILY AGAINST IDLENESS
Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto
Edited to 2003 American English* by Curtis I. Caldwell on 19 November 2003
A HOMILY AGAINST
IDLENESS.
Against Idleness.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]
[Listed as Homily 20 in the 1979 Book of Common Prayer, and
Listed as Homily 19 in the Renaissance Electronic Texts]
Forasmuch as man, being not born to ease and rest, but to labor and travail, is by corruption of nature through sin, so far degenerated and grown out of kind, that he takes idleness to be no evil at all, but rather a commendable thing, proper for those that are wealthy, and therefore is greedily embraced by most men, as agreeable to their sensual affection, and all labor and travail is diligently avoided, as a thing painful and repugnant to the pleasure of the flesh, it is necessary to be declared unto you, that by the ordinance of God, which he has set in the nature of man, every one ought, in his lawful vocation and calling, to give himself to labor, and that idleness, being repugnant to the same ordinance, is a grievous sin, and also, for the great inconveniences and mischief which spring thereof, an intolerable evil. To the intent that when you understand the same, you may diligently flee from it, and on the other part earnestly apply your selves, every man in his vocation, to honest labor and business, which as it is enjoined unto man by God's appointment, so it wants not his manifold blessings and various benefits.
Almighty God, after he had created man, put him into paradise, that he might care for and keep it. But when he had transgressed God's commandment, eating the fruit of the tree which was forbidden him, Almighty God cast him out of paradise into this woeful vale of misery, enjoining him to labor the ground that he was taken out of, and to eat his bread in the sweat of his face all the days of his life (Genesis 3:23). It is the appointment and will of God, that every man, during the time of this mortal and transitory life, should give himself to such honest and godly exercise and labor, and every one follow his own business, and to walk uprightly in his own calling. Man (says Job) is born to labor (Job 5:7). And we are commanded by Jesus Sirach, not to hate painful work, neither husbandry, or other such mysteries of travel, which the Highest has created (Ecclesiasticus 7:15). The wise man also exhorts us to drink the waters of our own cistern, and of the rivers that run out of the midst of our own well, meaning thereby, that we should live of our own labors, and not devour the labors of other. St. Paul hearing that among the Thessalonians, there were certain people that lived dissolutely and out of order, that is to say, which did not work, but were busybodies, not getting their own living with their own travail, but eating other men's bread of free cost, did command the Thessalonians, not only to withdraw themselves, and abstain from the familiar company of such inordinate persons, but also that if there were any such among them that would not labor, the same should not eat, nor have any living at other men's hands (2 Thessalonians 3:11-12). Which doctrine of Saint Paul (no doubt) is grounded upon the general ordinance of God, which is, that every man should labor. And therefore it is to be obeyed of all men, and no man can justly exempt himself from the same. But when it is said, all men should labor, it is not so rigidly meant, that all men should use handy labor. But as there be various sorts of labors, some of the mind, and some of the body, and some of both.So every one (except by reason of age, disability of body, or want of health, he be unapt to labor at all) ought both for the getting of his own living honestly, and for to profit others, in some kind of labor to exercise himself, according as the vocation whereunto God has called him shall require. So that whoever does good to the commonweal and society of men with his industry and labor, whether it be by governing the commonweal publicly, or by bearing public office or ministry, or by doing any common necessary affairs of his country, or by giving counsel, or by teaching and instructing others, or by whatever other means he is occupied, so that a profit and benefit overflows thereof unto others, the same person is not to be accounted idle, though he work no bodily labor, nor is to be denied his living (if he attend his vocation) though he work not with his hands.
Bodily labor is not required of them which by reason of their vocation and office are occupied in the labor of the mind, to the aid and help of others. Saint Paul exhorts Timothy to eschew and refuse idle widows, which go about from house to house, because they are not only idle, but prattlers also, and busybodies, speaking things which are not comely (1 Timothy 5:13). The prophet Ezekiel declaring what the sins of the city of Sodom were, reckons idleness to be one of the principal sins (Ezekiel 16:49). The sins (said he) of Sodom were these: pride, fullness of meat, abundance, and idleness. These things had Sodom and her daughters, meaning the cities subject to her. The horrible and strange kind of destruction of that city, and all the country about the same, (which was fire and brimstone raining from heaven) most manifestly declares, what a grievous sin idleness is, and ought to admonish us to flee from the same, and embrace honest and godly labor. But if we give ourselves to idleness and sloth, to lurking and loitering, to willful wandering, and wasteful spending, never settling our selves to honest labor, but living like drone bees by the labors of other men, then do we break the Lord's commandment, we go astray from our vocation, and incur the danger of God's wrath and heavy displeasure, to our endless destruction, except by repentance we turn again unfeignedly unto God. The inconveniences and mischief that come of idleness, as well to man's body, as to his soul, are more than can in short time be well rehearsed. Some we shall declare and open unto you, that by considering them, you may better yourselves gather the rest. An idle hand (says Solomon) makes poor, but a quick laboring hand makes rich (Proverbs 10:4). Again, he that tills his land, shall have plenty of bread, but he that flows in idleness is a very fool, and shall have poverty enough (Proverbs 12:11, 28:19). Again, a slothful body will not go to plow for cold of the winter, therefore shall he go a begging in summer, and have nothing (Proverbs 20:4).
But what shall we need to stand much about the proving of this, that poverty follows idleness? We have too much experience thereof (the thing is the more to be lamented) in this nation. For a great part of the destitution that is among the poor, can be imputed to nothing so much, as to idleness, and to the negligence of parents, which do not bring up their children, either in good learning, honest labor, or some commendable occupation or trade, whereby when they come to age, they might get their living. Daily experience also teaches that nothing is more enemy or pernicious to the health of man's body, than is idleness, too much ease and sleep, and want of exercise. But these and such like incommodities, albeit they are great and noisome, yet because they concern chiefly the body and external goods, they are not to be compared with the mischief and inconveniences, which through idleness happen to the soul, whereof we will recite some. Idleness is never alone, but has always a long tail of other vices hanging on, which corrupt and infect the whole man, after such sort, that he is made at length nothing else but a lump of sin. Idleness (said Jesus Sirach) brings much evil and mischief (Ecclesiasticus 33:27-29). Saint Bernard calls it the mother of all evils, and stepdame of all virtues, adding moreover, that it does prepare and (as it were) tread the way to hell fire. Where idleness is once received, there the devil is ready to set in his foot, and to plant all kind of wickedness and sin, to the everlasting destruction of man's soul. Which thing to be most true, we are plainly taught in the 13th chapter of Matthew, where it is said, that the enemy came while men were asleep, and sowed naughty tares among the good wheat (Matthew 13:25). In very deed the best time that the devil can have to work his feat, is when men be asleep, that is to say, idle, then is he most busy in his work. Then does he soonest catch men in the snare of perdition. Then does he fill them with all iniquity, to bring them (without God's special favor) unto utter destruction. Hereof we have two notable examples, most lively set before our eyes. The one in King David, who tarrying at home idly (as the Scripture says) at such times as other Kings go forth to battle, was quickly seduced by Satan to forsake the Lord his God, and to commit two grievous and abominable sins in his sight: adultery, and murder (2 Sam. 11:1, 2 Sam. 12:9).
The plagues that ensued these offences were horrible and grievous, as it may easily appear to them that will read the story. Another example of Sampson, who so long as he warred with the Philistines, enemies to the people of God, could never be taken or overcome. But after that he gave himself to ease and idleness, he not only committed fornication with the strumpet Delilah, but also was taken of his enemies, and had his eyes miserably put out, was put in prison, and compelled to grind in a mill, and at length was made the laughing stock of his enemies (Judges 16:1-25). If these two, who were so excellent men, so well beloved of God, so endued with singular and divine gifts, the one namely of prophesy, and the other of strength, and such men as never could by vexation, labor, or trouble, be overcome, were overthrown and fell into grievous sins, by giving themselves for a short time to ease and idleness, and so consequently incurred miserable plagues at the hands of God, what sin, what mischief, what inconvenience and plague is not to be feared, of them which all their life long give themselves wholly to idleness and ease? Let us not deceive our selves, thinking little hurt to come of doing nothing. For it is a true saying, when one does nothing, he learns to do evil. Let us therefore always be doing of some honest work, that the devil may find us occupied. He himself is ever occupied, never idle, but walks continually seeking to devour us. Let us resist him with our diligent watching, in labor, and in well doing. For he that diligently exercises himself in honest business, is not easily caught in the devil's snare. When man through idleness, or for default of some honest occupation or trade to live upon, is brought to poverty, and want of things necessary, we see how easily such a man is induced for his gain, to lie, to practice how he may deceive his neighbor, to forswear himself, to bear false witness, and oftentimes to steal and murder, or to use some other ungodly means to live thereby. Whereby not only his good name, honest reputation, and a good conscience, yes, his life is utterly lost, but also the great displeasure and wrath of God, with various and sundry grievous plagues, are procured. Notice here the end of the idle and sluggish bodies, whose hands cannot away with honest labor: loss of name, fame, reputation, and life, here in this world, and without the great mercy of God, the purchasing of everlasting destruction in the world to come. Have not all men then good cause to beware and take heed of idleness, seeing they that embrace and follow it, have commonly of their pleasant idleness, sharp and sour displeasures? Doubtless good and godly men, weighing the great and manifold harms that come by idleness to a commonwealth, have from time to time provided with all diligence, that sharp and severe laws might be made for the correction and amendment of this evil. The Egyptians had a law, that every man should weekly bring his name to the chief rulers of the province, and therewith declare what trade of life he used, to the intent that idleness might be worthily punished, and diligent labor duly rewarded. The Athenians did chastise sluggish and slothful people, no less than they did heinous and grievous offenders, considering (as the truth is) that idleness causes much mischief. The Areopagites called every man to a strict account how he lived. And if they found any loiterers that did not profit the commonweal by one means or other, they were driven out, and banished, as unprofitable members, that did only hurt and corrupt the body. And in the nation of England, good and godly laws have been at various times made, that no idle vagabonds and loitering renegades, should be suffered to go from town to town, from place to place, without punishment, which neither serve God nor their ruler, but devour the sweet fruits of other men's labor, being common liars, drunkards, swearers, thieves, whoremasters, and murderers, refusing all honest labor, and give themselves to nothing else, but to invent and do mischief, whereof they are more desirous and greedy, then is any Lion of his pray. To remedy this inconvenience, let all parents and others, which have the care and governance of youth so bring them up either in good learning, labor, or some honest occupation or trade, whereby they may be able in time to come, not only to sustain themselves competently, but also to relieve and supply the necessity and want of others. And Saint Paul said, "Let him that has stolen, steal no more, and he that has deceived others, or used unlawful ways to get his living, leave off the same, and labor rather, working with his hands that thing which is good, that he may have that which is necessary for himself, and also be able to give unto others that stand in need of his help" (Ephesians 4:28). The prophet David thinks him happy that lives upon his labor, saying, "When you eat the labors of your hands, happy are you, and well are you" (Psalms 128:2). This happiness or blessing consists in these and such like points.
First it is the gift of God (as Solomon said) when one eats and drinks, and receives good of his labor (Ecclesiastes 3:13). Secondly, when one lives of his own labor (so it be honest and good) he lives of it with a good conscience: and an upright conscience is a treasure inestimable. Thirdly, he eats his bread not with brawling and chiding, but with peace and quietness, when he quietly labors for the same, according to Saint Paul's admonition. Fourthly, he is no man's bondman for his meat sake, nor needs not for that, to hang upon the good will of other men, but so lives of his own, that he is able to give part to others. And to conclude, the laboring man and his family, while they are busily occupied in their labor, be free from many temptations and occasions of sin, which they that live in idleness are subject unto. And here ought artificers and laboring men, who be at wages for their work and labor, to consider their conscience to God, and their duty to their neighbor, lest they abuse their time in idleness, so defrauding them which be at charge both with great wages, and dear commons. They are worse than idle men indeed, for that they seek to have wages for their loitering. It is less danger to God to be idle for no gain, than by idleness to win out to their neighbors purses wages for that which is not deserved. It is true that Almighty God is angry with such as do defraud the hired man of his wages. The cry of that injury ascends up to God's ear for vengeance. And as true it is, that the hired man, who uses deceit in his labor, is a thief before God. Let no man (said St. Paul to the Thessalonians) subtly beguile his brother, let him not defraud him in his business. For the Lord is a revenger of such deceits (1 Thessalonians 4:6). Whereupon he that will have a good conscience to God, that laboring man, I say, which depends wholly upon God's benediction, ministering all things sufficient for his living, let him spend his time in a faithful labor, and when his labor by sickness or other misfortune does cease, yet let him think for that in his health he served God and his neighbor truly, he shall not want in time of necessity. God upon respect of his fidelity in health, will recompense his indigence, to move the hearts of good men, to relieve such decayed men in sickness. Where otherwise, whatever is gotten by idleness shall have no means to help in time of need.
Let the laboring man therefore shun for his part this vice of idleness and deceit, remembering that Saint Paul exhorts every man to lay away all deceit, dissimulation and lying, and to use truth and plainness to his neighbor, because (said he) we are members together in one body, under one head Christ our Savior (Ephesians 4:15). And here might be charged the serving men of this nation, who spend their time in much idleness of life, nothing regarding the opportunity of their time, forgetting how service is no heritage, how age will creep upon them, where wisdom were they should expend their idle time in some good business, whereby they might increase in knowledge, and so the more worthy to be ready for every man's service. It is a great rebuke to them, that they study not either to write well, to keep a book of account, to study languages, and so to get wisdom and knowledge in such books and work, as are now plentifully set out in print of all manner of languages. Let young men consider the precious value of their time, and waste it not in idleness, in idolatry, in gaming, in banqueting, in ruffians' company. Youth is but vanity, and must be accounted for before God. How merry and glad soever you are in your youth, young man (said the Preacher) how glad your heart is in your young days, how fast and freely you follow the ways of your own heart, and the lust of your own eyes, yet be you sure that God shall bring you into judgment for all these things (Ecclesiastes 11:9). God of his mercy put it into the hearts and minds of all them that have the sword of punishment in their hands, or have families under their governance, to labor to redress this great enormity, of all such as live idly and unprofitably in the commonwealth, to the great dishonor of God, and the grievous plague of his poor people. To leave sin unpunished, and to neglect the good bringing up of youth, is nothing else but to kindle the Lord's wrath against us, and to heap plagues upon our own heads. As long as the adulterous people were suffered to live licentiously without reformation, so long did the plague continue and increase in Israel, as you may see in the book of Numbers (Numbers 25:8).
But when due correction was done upon them, the Lord's anger was straight way pacified, and the plague ceased. Let all officers therefore look strictly to their charge. Let all masters of households reform this abuse in their families. Let them use the authority that God has given them. Let them not maintain vagabonds and idle persons, but deliver the nation and their households from such noisome loiterers, that idleness, the mother of all mischief, being clean taken away, Almighty God may turn his dreadful anger away from us, and confirm the covenant of peace upon us, for ever, through the merits of Jesus Christ our only Lord and Savior, to whom with the Father and the Holy Ghost, be all honor and glory, world without end, AMEN.
*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.